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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 53208" data-attributes="member: 2125"><p>A student of everything is a disciple of no one. you have to pick a path and follow it with your heart. Gurbani says all paths have validity. It does not say Sikhs believe in and practice every single contradictory religious teaching. A Sikh is a disciple of Guruji. That is who he belongs to. Just as a Christian has given himself to Jesus, a Muslim has committed himself to the teachings of Prophet Mohammed. Without the Guru or Prophet or Teacher, what point is having a religion? </p><p> </p><p>Without discrimination, a person will not know what situation will put him in danger. Without discrimination, anyone can consume poison instead of medicine. Without discrimination you will follow all freeways but never find your destination. We have to discriminate between sin and virtue, good and evil.</p><p> </p><p>Discrimination in this world of duality has both negative and positive connotations. To discriminate in a way which distinguishes heat from cold is a survival mechanism. To discriminate in a way which prejudicially denies the rights of a human being is an evil. Not all discrimination is evil. Not all discrimination is healthy. <strong>But one must discriminate (distinguish) for oneself to make that determination.</strong> </p><p></p><p>Sikhi is a path. It has very specific teachings. Whoever is trying to be a student of any religion may be a disciple/shishya of a particular path, but he is not a disciple of every single one. A student of all paths is not a Sikh (disciple of Guru Nanak Dev Ji) unless he becomes a disciple of Guru Ji. All paths are false without following a True Guru to guide you on that path. If you are guiding yourself on that path, well there is a saying...</p><p></p><p></p><p>People who are not authentic followers of a path sometimes claim for themselves their own version of what they desire it to be. Who is an authentic follower? Very simple. Who is conforming himself to his best ability to the spiritual practices that path is teaching? To publically misinterpret teachings in criticism, to correct those teachings with your own personal version is not conforming to a path. That's just following yourself in the name of religion. </p><p> </p><p>Lionchild renounced Sikhi and embraced the Bahai religion because he did not want to change his name or learn Punjabi. Lionchild may be right for Lionchild. But what he was teaching and understanding about Sikhism wasn't right. </p><p></p><p> </p><p>A Muslim is a disciple of Prophet Mohammed.</p><p>A Christian is a disciple of Jesus</p><p>A Buddhist is a disciple of Buddha</p><p>A Hindu is a disciple of Vedanta, Shiv, Krishna, Vishnu, etc.</p><p>A Sikh is a disciple of ShabadGuru Ji</p><p> </p><p>All religious paths have distinctions, different prophets-teachers-Gurus, different understandings, different daily sadhana practices. There are many paths because people are different and have different needs. All high spiritual paths repeat the same highest teachings because at some level all come from the same source. But it is an injustice to Muslims and Christians to say they are followers of Vedanta. And I don't think Hindu's like to be thought of as converts to Islam. Let's be reasonable. Will a Jewish person be forced to acknowledge belief in Christian Jesus? Will a Buddhist be forced to wear kirpan? That kind of admixture of religious paths is <strong>irresponsible</strong> to the individual truth of those faiths. It is a <strong>rejection</strong> of every unique path. It is a <strong>disrespect</strong> to how those religions define themselves.</p><p> </p><p>If a person feels in their heart drawn to bits and pieces of all paths, then by all means he should become a wise philosopher of those many teachings. But it would be impossible not having dedication to any particular path to claim to be a follower of any. </p><p> </p><p>~bhul chuk maaf karni Ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53208, member: 2125"] A student of everything is a disciple of no one. you have to pick a path and follow it with your heart. Gurbani says all paths have validity. It does not say Sikhs believe in and practice every single contradictory religious teaching. A Sikh is a disciple of Guruji. That is who he belongs to. Just as a Christian has given himself to Jesus, a Muslim has committed himself to the teachings of Prophet Mohammed. Without the Guru or Prophet or Teacher, what point is having a religion? Without discrimination, a person will not know what situation will put him in danger. Without discrimination, anyone can consume poison instead of medicine. Without discrimination you will follow all freeways but never find your destination. We have to discriminate between sin and virtue, good and evil. Discrimination in this world of duality has both negative and positive connotations. To discriminate in a way which distinguishes heat from cold is a survival mechanism. To discriminate in a way which prejudicially denies the rights of a human being is an evil. Not all discrimination is evil. Not all discrimination is healthy. [B]But one must discriminate (distinguish) for oneself to make that determination.[/B] Sikhi is a path. It has very specific teachings. Whoever is trying to be a student of any religion may be a disciple/shishya of a particular path, but he is not a disciple of every single one. A student of all paths is not a Sikh (disciple of Guru Nanak Dev Ji) unless he becomes a disciple of Guru Ji. All paths are false without following a True Guru to guide you on that path. If you are guiding yourself on that path, well there is a saying... People who are not authentic followers of a path sometimes claim for themselves their own version of what they desire it to be. Who is an authentic follower? Very simple. Who is conforming himself to his best ability to the spiritual practices that path is teaching? To publically misinterpret teachings in criticism, to correct those teachings with your own personal version is not conforming to a path. That's just following yourself in the name of religion. Lionchild renounced Sikhi and embraced the Bahai religion because he did not want to change his name or learn Punjabi. Lionchild may be right for Lionchild. But what he was teaching and understanding about Sikhism wasn't right. A Muslim is a disciple of Prophet Mohammed. A Christian is a disciple of Jesus A Buddhist is a disciple of Buddha A Hindu is a disciple of Vedanta, Shiv, Krishna, Vishnu, etc. A Sikh is a disciple of ShabadGuru Ji All religious paths have distinctions, different prophets-teachers-Gurus, different understandings, different daily sadhana practices. There are many paths because people are different and have different needs. All high spiritual paths repeat the same highest teachings because at some level all come from the same source. But it is an injustice to Muslims and Christians to say they are followers of Vedanta. And I don't think Hindu's like to be thought of as converts to Islam. Let's be reasonable. Will a Jewish person be forced to acknowledge belief in Christian Jesus? Will a Buddhist be forced to wear kirpan? That kind of admixture of religious paths is [B]irresponsible[/B] to the individual truth of those faiths. It is a [B]rejection[/B] of every unique path. It is a [B]disrespect[/B] to how those religions define themselves. If a person feels in their heart drawn to bits and pieces of all paths, then by all means he should become a wise philosopher of those many teachings. But it would be impossible not having dedication to any particular path to claim to be a follower of any. ~bhul chuk maaf karni Ji [/QUOTE]
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